This article modifies philosopher Tamar Szabó Gendler's theory of imaginative resistance in order to make it applicable to film and analyze a distinctively adverse kind of resistant response to James Cameron's Avatar (2009). Gendler's theory, as she states it, seeks to explain resistance to literary stories in a straightforwardly cognitivist, but narrowly rationalistic fashion. This article introduces elements from recent work at the intersection of philosophy of film and the emotions to augment Gendler's theory so that it can be used to explain why some viewers hesitate or even refuse to imagine some cinematic fictional worlds. The method used is analytic philosophy of film. The analysis reveals that some viewers are cognitively impoverished with regard to imagining race in general: they will likely have extreme difficulty in centrally imagining racially "other" characters, which also bodes ill for their real-world prospects for moral engagements concerning race.
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Black Moves
Moments in the History of African-American Masculine Mobilities
Tim Cresswell
separate due to disciplinary and subdisciplinary convention. Holding the fact of movement as the central problematic of our explorations means that it becomes possible to talk about sport, dance, and urban policing in holistic ways. “Race” is a central
Racial and Social Prejudice in the Colonial Empire
Issues Raised by Miscegenation in Portugal (Late Nineteenth to Mid-Twentieth Centuries)
Patrícia Ferraz de Matos
has frequently been described as a ‘three-race’ country. This can be found in works discussing its formation and development ( Couto 1995 ), its miscegenation ( Maio and Santos 1998 ; Schwarcz 1999 ) or the relationships between different ethnic
Alex A. Moulton and Inge Salo
racial justice to environmental justice are the key themes. Much of this work remains centered on the US context. Black geographies literature centers themes of Black embodiment, Black spatial thought and practice, and the relationship between race and
Maneuvering Whiteness in France
Muslim Converts’ Ambivalent Encounters with Race
Juliette Galonnier
boundaries of race and of Whiteness specifically. 19 In the United States, religious groups such as Catholics, Jews, and Mormons have long been racially suspect before becoming integrated into the White mainstream, 20 while Islam as a religion continues to
Bernard Forjwuor
unremedied contaminates any subsequent egalitarian commitment. As W. E. B. Du Bois astutely clarifies, ‘[a] people thus handicapped ought not to be asked to race with the world, but rather allowed to give all its time and thought to its own social problems
An Inconvenient Expertise
French Colonial Sailors and Technological Knowledge in the Union Française
Minayo Nasiali
aptitude to do more difficult work precisely because of their race. Shipping companies believed African sailors—as an essentialized group—were not capable of working aboard new vessels. The letter also reveals how expectations about skill were shaped by
Spatializing Black Girlhood
Rap Music and Strategies of Refusal
Asilia Franklin-Phipps
required by law to be in educational spaces that do not engage with or recognize them because of the assemblage of age, race, and gender in these spaces ( Wun 2016 ). This results in social violence that is broadly normalized. Savannah Shange (2019) notes
Negotiating Identities
Being “Boy,” Being “Filipino,” Being “Other”
Victoria Cann
In this article I draw on data gathered from focus groups hosted in the summer of 2012 and speak to the diverse literature within the field of masculinity studies. More specifically, I explore the role that race and place plays in the performance
Discipline and Publish?
Transfers as Interdisciplinary Site
Cotten Seiler
flourished in the postwar UK, as well as feminist, poststructuralist, diasporic, postcolonial, and critical race theory. 1 The field has come to reject the frame of “American exceptionalism” and treat the United States as one of many national actors in the